Cultural Theory Research Papers - Academia.edu (original) (raw)

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- Sociology, Cultural Studies, Sociology of Culture, Cultural Geography

RESUMO: O artigo apresenta resultados de pesquisas relacionadas especificamente às atividades corais a capella desenvolvidas e/ou patrocinadas pela Sociedade de Cultura Artística Brasílio Itiberê (SCABI), desde a sua criação, em Curitiba, Paraná, em 1944 até meados década de 1960, período em que a entidade realizou cerca de 30 apresentações com grupos vocais nacionais e internacionais. Dos conjuntos nacionais, investigou-se, em particular, da Associação Orfeônica de Curitiba, cuja regência coube ao maestro Luiz Eulógio Zilli (1907-1990); dos conjuntos internacionais pesquisou-se a vinda de Os meninos cantores de Viena (Die Wiener Saengerknaben), em 1949 e 1961.
Palavras-chave: Sociedade de Cultura Artística Brasílio Itiberê (SCABI); coral a capella; atividades musicais no Estado do Paraná do século XX.
ABSTRACT: The article presents results of a research specifically related to the choral activities a capella developed and/or sponsored by the Sociedade de Cultura Artística Brasílio Itiberê (SCABI), in Curitiba, Parana, Brazil. The research covers SCABI activities since its creation, in 1944 until mid 1960s. During this period SCABI featured about 30 presentations with national and international vocal groups. Among the national sets, the research focused particularly on the Associação Orfeônica de Curitiba, under regency of the conductor Luiz Eulógio Zilli (1907-1990); among the international sets the studies concentrated on the visits of the Viena Boys Singers (Die Wiener Saengerknaben), in 1949 and 1961
Keywords: Socidade de Cultura Artística Brasílio Itiberê (SCABI); choral a capella; musical activities in the State of the Paraná of century XX.

- by Alvaro Luiz Ribeiro da Silva Carlini
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- History, Sociology, Music, Musicology
- by David Martens
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- Cultural History, Cultural Studies, Comparative Literature, Self and Identity

A partir dos usos necropolíticos da memória escrava no Brasil pós-abolição, este ensaio analisa a figura do escravo como um ponto de singularização e acúmulo de uma série de tecnologias de poder (soberanas, pré, proto e ultradisciplinares, bio e necropolíticas) que poderiam oferecer uma grade de inteligibilidade para compreender a governamentalidade colonial e suas relações paradoxais com a abolição e a liberdade. Convocando as relações entre memória, história e intempestivo, e por meio da articulação entre textos do pensamento político ocidental antigo, moderno e contemporâneo, propomos descrever de forma interdisciplinar as relações entre o escravo e o fundamento da autoridade política como lógica de necropoder subterrânea que atravessa as figuras aparentemente díspares do escravo, do imigrante europeu, do trabalhador livre e do empresário de si neoliberal. Conclui-se que o desaparecimento da forma-escravo antiga e colonial não determina o fim da lógica escravista, mas sua difusão generalizada na figura de um escravo informe a que os trabalhadores livres, empresários de si mesmos e imigrantes dão consistência hoje.

- by Murilo Duarte Costa Corrêa and +1
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- Cultural Studies, Political Economy, Political Philosophy, Political Theory
- by Joshua Lam
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- Critical Theory, Cultural Studies, Philosophy, Cultural Theory

The role of food in literature, art and film has been receiving a lot of critical attention lately. Food is not just a matter for the sustenance of life and its cultural and sociological significance is often discussed. Recently numerous studies have scrutinized texts to read meaning into the instances of eating and drinking in art. In the creative circle, food is frequently laden with a symbolic role and has a rhetorical function to perform. So often has this been practiced that it has resulted in a film food genre. Chocolat directed by Lasse Hallstrom is a film belonging to this genre. Chocolate, here, is more than an item of food. It is the exotic 'other'. It is the consummation of sin. It mediates the struggle between conventions and forces of change. The richness of Vianne's chocolates lends the movie its sumptuous richness. This paper intends to examine how chocolate breaks down the Catholic fortress to bend to the winds of change.

- by Najila T Y
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- Cultural Studies, English Literature, Film Studies, Popular Culture

(excerpt) "We should indeed look to watery natures for inspiration. We are all part of an oceanic commons that sustains and bonds all life. Turning to water as design muse can thus be understood as a moment of recognition, where our own watery natures are amplified. But when we hail the ocean as teacher, do we also consider the silent slippage between gift and theft, between use and usurpation? What happens when the sea ceases to be an unknowable mystery, and is figured instead as inexhaustible resource? Water—as substance or idea—cannot be simply ours for the taking."

- by Astrida Neimanis
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- Cultural Studies, Water, Environmental Studies, Cultural Theory
- by Colin Mercer
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- Cultural Studies, Cultural Policy, Globalization, Community Development
- by Luke Barnesmoore
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- Critical Theory, Christianity, Human Geography, Anthropology
- by Thomas Tweed
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- Religion, Comparative Religion, Cultural Geography, Latino/A Studies

The opposition between the naked and the clothed body is one of the most productive elements of cultural history and is often associated with the dichotomy between nature and culture. According to tradition, nudity stimulates the imagination and is the imaginary origin of art. The article examines this narrative in Ovid’s Metamorphoses and in the eighteenth century in Rousseau, the Encyclopédie, and Winckelmann, in order to show its poetic productivity, but also its colonial entanglements.

- by Quintus Immisch
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- Psychoanalysis, German Literature, Anthropology of the Body, Cultural Theory
- by Nicolae Morar and +2
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- Critical Theory, Discourse Analysis, History, Cultural History
- by Nick Marx and +1
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- Cultural Studies, Media Studies, New Media, Film Studies
- by Manuela Rossini
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- Cultural Studies, Anthropology, Translation Studies, Postcolonial Studies

“Power is war, the continuation of war by other means”: Foucault’s reversal of Clausewitz’s formula has become a staple of critical theory — but it remains highly problematic on a conceptual level. Elaborated during Foucault’s 1976 lectures (“Society Must Be Defended”), this work-hypothesis theorises “basic warfare” [la guerre fondamentale] as the teleological horizon of socio-political relations. Following Boulainvilliers, Foucault champions this polemological approach, conceived as a purely descriptive discourse on “real” politics and war, against the philosophico-juridical conceptuality attached to liberal society (Hobbes’s Leviathan being here the prime example).
However, in doing so, Foucault did not interrogate the conceptual validity of notions such as power and war, therefore interlinking them without questioning their ontological status. This problematic conflation was partly rectified in 1982, as Foucault proposed a more dynamic definition of power relations: “actions over potential actions”.
I argue, somewhat polemically, that Foucault’s hermeneutics of power still involves a teleological violence, dependent on a polemological representation of human relations as essentially instrumental: this resembles what Derrida names, in “Heidegger’s Ear”, an “anthropolemology”. However, I show that all conceptualisation of power implies its self-deconstruction. This self-deconstructive (or autoimmune) structure supposes an archi-originary unpower prior to power: power presupposes an excess within power, an excessive force, another violence making it both possible and impossible. There is something within power located “beyond the power principle” (Derrida). This (self-)excess signifies a limitless resistantiality co-extensive with power-relationality. It also allows the reversal of pólemos into its opposite, as unpower opens politics and warfare to the messianic call of a pre-political, pre-ontological disruption: the archi-originary force of différance. This force, unconditional, challenges Foucault’s conceptualisations of power, suggesting an originary performativity located before or beyond hermeneutics of power-knowledge, disrupting theoreticity as well as empiricity by pointing to their ontological complicity.
The bulk of this essay is dedicated to sketching the theoretical implications of this deconstructive reading of Foucault with respect to the methodology and conceptuality of political science and social theory.

- by Thomas Clément MERCIER
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- Critical Theory, Discourse Analysis, Sociology, Cultural Studies

We live in an age of movement. More than at any other time in history , people and things move longer distances, more frequently, and faster than ever before. All that was solid melted into air long ago and is now in full circulation around the world like dandelion seeds adrift on turbulent winds. We find ourselves, in the early twenty-first century, in a world where every major domain of human activity has become increasingly defined by motion. 1 We have entered a new historical era defined in large part by movement and mobility and are now in need of a new historical on-tology appropriate to our time. The observation that the end of the twentieth century and the beginning of the twenty-first was marked by an increasingly " liquid " and " mobile modernity " is now something widely recognized in the scholarly literature at the turn of the century. 2 Today, however, our orientation to this event is quite different. Almost twenty years into the twenty-first century we now find ourselves situated on the other side of this heralded transition. The question that confronts us today is thus a new one: how to fold all that has melted back up into new solids. 3

- by Thomas Nail
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- Critical Theory, Religion, History, Social Movements

Introduction to Spatial Literary Studies, a special issue of *Reconstruction* 14.3 (2014).

- by Robert Tally
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- Cultural Studies, Cultural Geography, Literature, Space and Place

Abstract: In this paper, we outline a number of features of an interdisciplinary and pluralistic approach to economics. As a suitable example of how an interdisciplinary cooperation can unfold, we focus attention on the relations between... more

- by Arturo Hermann
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- Sociology, Cultural Studies, Economic Sociology, Social Change
- by Ingar Solty
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- History, Sociology, Social Psychology, German Studies
- by Johannes van Oort
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- Religion, Gnosticism, History, Ancient History
- by Fausto Colombo
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- Communication, Media Studies, Journalism, Development communication

In her latest fiction The Ministry of Utmost Happiness Arundhati Roy presents a narrative that includes the political history of India, spanning the last three or four decades, based on which she critiques contemporary India. The topography of the novel includes widely different cultural, economic, social and political events from across the Indian subcontinent. Roy presents the often neglected aspects of Indian national identity, finally evolving an alternative ideology involving the downtrodden and the marginalized. The image of India that Roy constructs in the novel is in striking contrast with the popular image of the nation as a stable democracy with harmonious territorial unity, which practices religious neutrality.The paper argues that the fictional space of the novel transforms memory and personal histories to a critique of the obscured and repressed aspects of contemporary India, historizing the novel, and presenting an essentially anti-authoritative, egalitarian ideology. Modernist and postmodernist theories have introduced innovative techniques that influenced the thematic approaches to representing history in fiction, incessantly recreating history, rendering the genre trans-disciplinary. In India a number of writers from Raja Rao and Mulk Raj Anand to Salman Rushdie have attempted to present various stages of national history in their novels. The latest addition to the list is Arundhati Roy, a brilliant polemicist, public intellectual and political philosopher of contemporary India. When fiction and history blend together in the Indian context, facilitated by the dominant ideology of the novelist-historian, it leads to the invention of multiple images of the nation manifesting as a strong zeitgeist, historicizing the fictional work. The pioneering new historicist critic Stephen

- by Evanthia Boulakou
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- Cultural History, Music, Music Education, Music History

Millions of people around the world today use digital tools and platforms to create and share sophisticated cultural artifacts. This book focuses on one such platform: Instagram. It places Instagram image culture within a rich cultural and historical context, including history of photography, cinema, graphic design, and social media, contemporary design trends, music video, and k-pop. At the same it uses Instagram as a window into the identities of first truly global generation connected by common social media platforms, programming languages, and visual aesthetics. The book demonstrates how humanistic close reading and computational analysis of large datasets can work together by drawing on the work in Manovich's Cultural Analytics Lab with 16 million Instagram photos shared in 17 large cities worldwide since 2012.

- by Lev Manovich
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- Art History, Media and Cultural Studies, Digital Humanities, Photography

Given the prominence of Muslim veils—in particular the hijab and full-face veil—in public discourse concerning the place of Muslims in Western society, we examined their impact on non-Muslims’ responses at both explicit and implicit levels. Results revealed that responses were more negative toward any veil compared with no veil, and more negative toward the full-face veil relative to the hijab: for emotions felt toward veiled women (Study 1), for non-affective attitudinal responses (Study 2), and for implicit negative attitudes revealed through response latency measures (Studies 3a and 3b). Finally, we manipulated the perceived reasons for wearing a veil, finding that exposure to positive reasons for wearing a veil led to better predicted and imagined contact (Study 4). Practical and theoretical implications are discussed.

- by Brian D . Earp
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- Religion, Comparative Religion, Cultural History, Sociology
- by Marc James Léger
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- Cultural Studies, Sociology of Culture, Aesthetics, Visual Studies

For several decades, the concept of narcissism has been used to criticize society and culture(s). This paper discusses the achievements and limits of such approaches. In a first step, it sketches controversies within psychoanalysis around the notion of narcissism itself. It then proposes a categorization of cultural theories that draw on narcissism in general. The main part of the paper deals with three exemplary theories: Christopher Lasch's The culture of narcissism; Richard Sennett's The fall of public man, and the philosophy of Robert Pfaller. A detailed analysis shows that theories which try to establish causal connections between society and the occurrence of personality disorders usually fail to explicate this connection in a satisfactory way. Theories that criticize society because it supposedly fosters narcissistic personalities prove to be unconvincing. Approaches that use the notion of narcissism in a broader, metaphorical sense, however, have the potential to cast a new light on certain developments in culture.

- by Bernadette Grubner
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- Cultural Theory, Anthropology and Psychoanalysis, Richard Sennett, Narcissism

1923 yılında bir grup aydın tarafından Marksizmi yeniden düşünmek amacıyla kurulan Frankfurt Okulu, sanattan sosyolojiye, eğitimden psikolojiye dek pek çok alanıda yeni fikirlerin ortaya konmasında etkili olmuştur. Bu alanların yanı sıra, Okul’a bağlı birçok aydın edebiyat alanında da çalışmalar yapmış, yaptıkları çalışmalar edebiyat kuramlarının modern dünyayla olan ilişkisini yeniden düşünmek açısından faydalı olmuştur. Makalenin temel fikri Frankfurt Okulu’nun modern edebi kuramların seyrini belirlediğidir. Bu çalışmada önce Frankfurt Okulu tanıtılacak, sonrasında ise bu ekole bağlı olarak edebiyata dair fikir üreten düşünürler ve onların fikirlerinden bahsedilecektir.

- by Gökçe Özder
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- Literature, Theodor Adorno, Cultural Theory, Jurgen Habermas
- by Joshua Lam
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- Critical Theory, Cultural Studies, French Literature, Philosophy
- by Tom Grimwood
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- Critical Theory, Cultural Studies, Philosophy, Rhetoric
- by Stewart Marshall
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- Sociology, Cultural Studies, Cultural Policy, Globalization
- by Deniz Türker
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- Cultural Studies, Cultural Theory, Kültürel çalışmalar, Kültürel Antropoloji

Yep, fuck it. Neoliberalism sucks. We don't need it.

- by Simon Springer
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- Critical Theory, Management, Marketing, History